[2] According to GarloGar lo,
27, before 1959 the nuns had no formal estate lands (chözhichos gzhis) or serfs (misermi ser). They did, however, have at their
disposal the products (like butter) produced by a herd of about five-hundred
animals that were kept in the northern Tibetan plateau. These dairy products were brought down to
the monastery on a yearly basis in the spring by the nomads who were in
charge of these flocks.

[8] The number of pillars used to support the roof of a building
was a standard way of measuring the interior size of buildings. The GaruGa ru temple is today an eight-pillar temple, although today it
also has a two-pillar rear chapel, which is where the statuary is kept (see
GarloGar lo,
33). It appears that before 1959 the temple was not subdivided in this
way (into an altar portion and an assembly-hall portion) but was instead one
large room with the altar being located in the northern portion where the
back chapel exists today. The account of the images in the temple that
follows is based on GarloGar lo,
chapter 3, 20-24.

[9] Lhasé GöntoLha sa’i dgon tho, 32, states that it was a statue of Pa Dampa SanggyéPha dam pa sangs rgyas when he was two years old, and claims that it was this
statue that was the chief object of worship of the nunnery.

[10] The text was been reproduced in GarloGar lo,
36-39. The author of GarloGar lo,
40, claims that TukenThu’u bkwan (1737-1802) believes that
this short text is the basis for the biography of Pa Dampa SanggyéPha dam pa sangs rgyas written by Chökyi SenggéChos kyi seng ge.

[11] Lhasé GöntoLha sa’i dgon tho, 32, states that the tangkathang kas were of the former lives of TsongkhapaTsong kha pa (1357-1419), and that they came from
Amdo Dorjé KumbumA mdo rdo rje sku ’bum.

[19] Of course, since history is always
written “by the victors” – in this case the GelukpaDge lugs pas – we do not know
whether in fact the nuns asked to be incorporated into
the GelukDge lugs school or whether they were forced
to do so. Whatever the case, it should be noted that PabongkhaPha bong kha is the hermitage closest to GaruGa ru, and that simply from a
geographical viewpoint it makes sense to administratively locate the nunnery
under the aegis of PabongkhaPha bong kha. Eventually the
Drakri lamaBrag ri bla mas moved their base of operations from PabongkhaPha bong kha to Drakri Hermitage (Drakri RitröBrag ri ri khrod), perhaps during the life of Gyatso TayéRgya mtsho mtha’ yas himself.

[20] Lhasé GöntoLha sa’i dgon tho, 31, states that this took place in 1792.

[21] For
the complete ritual cycle of the nunnery, see Lhasé GöntoLha sa’i dgon tho, 33-34.